Last month Rabbi Yamin Levy (note: I studied with Rabbi Levy when I was a rabbinical student at YCT Rabbinical School) wrote a thoughtful article, The Rabbi and His Board. In the article he details the challenges and opportunities for rabbis and the board of directors of congregations. The relationship between a rabbi and the board can be a delicate and highly orchestrated dance of vision, power and politics. A peculiar aspect of how American Jewish congregational life is organized is that the rabbi is simultaneously a “spiritual leader” of the congregation and an employee of the board of directors. How should congregations organize their leadership? Who sets the vision? Who articulates the synagogue’s goals and direction?
In many synagogues throughout the country it is the board of directors who set the vision. it is the board of directors who lead and articulate the goals and directions of the congregation. The rabbi is sometimes a minor partner in that process but more often simply an executor of the desires of the board. I submit that this system is entirely ineffective. It needs to be turned on its head.
It is the rabbi who studied for years Jewish law, ethics, history and philosophy. It is the pulpit rabbi who has dedicated his or her life to the professional leadership of synagogues. Synagogues term their rabbis “spiritual leaders” but the meaning behind that title is often empty and void. It is time to fill that title with purpose, leadership and direction.
This is not to say that rabbis should act autocratically. It is not in the best interest of the rabbi to be a dictator. All the best research in leadership teaches that the vision and direction of a leader is best implemented when it is done collaboratively and through consensus building. However, the person seeking consensus should be the rabbi for their vision from the board and not the reverse. It is the rabbi who envisions, who sets the goals and who leads. It is the board who empowers the leader they hired to actually lead.
This not only makes the most sense from a practical point of view, the rabbi is the trained professional with the expertise and the board are volunteers representing other professions and different training. It is also makes sense from the perspective of Jewish values. Just as one stands for a Torah scroll there is a mitzvah to stand for a Torah scholar. The Talmud (Makkot 22b) expresses bewilderment of people who stand for a Torah scroll but not for a Torah scholar. The honor and respect we invest in the Torah and its scholars and rabbis is due to the wisdom, values and direction the Torah imparts for us in the way we lead our lives. Would it not make sense to give true leadership to the rabbis, the Torah scholars of our communities, who we invest so much in financially, personally and organizationally? Once again, not as autocrats but let them be the vision makers and articulators of goals and let them build the consensus and actualize that vision.
In an era of increasing challenge for synagogues to remain relevant to a new generation of Jews and boards are struggling with decreasing membership and under-utilized buildings, one piece of advice would be: “Let rabbis lead!”
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Talmud
Pronounced: TALL-mud, Origin: Hebrew, the set of teachings and commentaries on the Torah that form the basis for Jewish law. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history.
Torah
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.
